of the Canticle 501 hnvwv The word krivnon of the LXX had for the Early Church the same meaning as the krinon of the NT. v In all probability, the redactors of the Torah did not favour this “Hebrew” term hnvwv and therefore they omitted it as demonstrated by the corresponding LXX texts with krivnon. This opposing tendency towards the Egyptian influence could probably be due to the fact that they perceived the link between hnvwv meaning “lotus” and Egypt and therefore felt it necessary to dissociate from this particular term and substitute it with a more general Hebrew term jr"p, “flower”. In this context, I think that the narrative of Sus can be seen as a kind of rehabilitation (97) of the flower hnvwv which the Greek only phonetically transcribed susanna. This tendency to present the use of hnvwv as not opposing the Torah would be established at the start of the story. Susanna was brought up “according to the law of Moses” (SusTh 3). The name of the young man Daniel better than any other name conveys the fact that he is a carrier of God’s judgment when the two appointed judges (without names) failed to be so. Far more important is the name of the person accused, sentenced and justly freed – Susanna. It is not of course her striking beauty which saved her, but her innocence which was brought to light by the judgment “of God” (98). The narrative 1 Kings 7 shows that the use of hnvwv matches the use of the lotus-shape in Egyptian sacral architecture. The final prophecy of Hosea illustrates remarkable interest in the love of God for Israel. The metaphor for the answer of Israel to God employs the flower hnvwv which more than any other flower is suitable to represent the reciprocal love relationship. The love of Israel has been awakened by the love of God. At the same time, such a love shall flourish in a way that Israel will be attractive as hnvwv. She awakens the love of God. In Egyptian culture, the lotus was associated with life-awaking (97) I am not excluding the other interpretations, but rather I am pointing out that the link between the name and the high moral profile of the same woman is done purposely. For only some of many studies, see J.A. GLANCY, “The Accused: Susanna and her Readers”, JSOT 58 (1993) 103-116; K. KOENEN, “Von der todesmutigen Susanna zum begabten Daniel. Zur Überlieferungsgeschichte der Susanna-Erzählung”, ThZ 54 (1998) 1-13 with further literature. (98) Here begins another long history linking thus “lily” with purity and chastity in Christianity. Through the misunderstanding of hnvwv as krivnon — which in the Greek language meant simply “lily” — it is Susanna — “lily” — who/which remains innocent and upright in her behaviour.